Shabbos: Ta’am HaChaim Parashas Chukas-Balak 5769

שבת טעם החיים פרשת חקת-בלק תשס"ט
Shabbos: Ta’am HaChaim Parashas Chukas-Balak 5769

Water and atonement
Introduction
In this week’s parashah, Chukas, the Torah instructs us regarding the laws of the Parah Adumah, the Red Heifer, that is used to purify those who have contracted tumas meis, corpse, impurity. The Torah refers to the purification waters as mei niddah, water of sprinkling. It is noteworthy that although the Torah also uses the expression of eifer parah, the ash of the cow, when describing the actual purification process, the Torah uses the expression mei niddah. One would think that the essence of the purification was through the ashes of the parah. Yet the Torah apparently stresses the idea that it is the water that purifies the person from corpse tumah. Indeed, it is said regarding the future (Yechezkel 36:25) vizarakti aleichem mayim tehorim utihartem mikol tumoseichem umikol giluleichem ataheir eschem, then I will sprinkle pure water upon you, that you may be come cleansed; I will cleanse you from all your contamination and from all your idols. Why does Scripture place such an emphasis on the purification waters?

Water symbolizes humility

The answer to this question is that the Pinei Menachem cites the Chiddushei HaRim who said that that the reason that corpse tumah is the most stringent from all the impurities is because one who has defiled himself to a corpse is detached from the Source of all of life, and his rectification is brought about through the cedar wood and hyssop, which reflects on the extremes of arrogance and humility. The Sfas Emes writes often regarding the idea of all sins having their source in arrogance, as it is unfathomable that one could rebel against the Master of the entire world. The only way that one could sin is because he deems himself to be of value, and this is what leads a person to disobey HaShem’s will. Perhaps based on this premise we can understand why the Torah refers to the purification process as the water of sprinkling. The Gemara (Taanis 7a) states that Torah is likened to water, and just like water leaves a high place and descends to a low area, so too Torah can only be sustained by one who is humble in spirit. In a similar vein, one who is undergoing a purification process from the sin of arrogance has water sprinkled upon him, to demonstrate that his contamination is rooted in arrogance, and he requires water, which reflects humility, as part of his purification.

Parah Adumah served as an atonement

We can now better understand why the Torah juxtaposes the death of Miriam to the laws of Parah Adumah. The Gemara (Moed Katan 28a) states that the reason for this juxtaposition is to teach us that just like the Parah Adumah serves as an atonement, so too the death of the righteous serves as an atonement. This statement, however, is difficult to understand, as according to the simple reading of the Torah, the Parah Adumah did not serve as an atonement. Rather, the ashes of the Parah Adumah functioned as a purifier of one who contracted corpse tumah. How, then, does the Gemara states that the Parah Adumah served as an atonement? Based on what we mentioned above, we can understand the aspect of atonement that is contained in the purification process of the Parah Adumah. The water reflects an atonement for the arrogance that the contaminated person displayed, and now he receives atonement for this flawed character trait. Thus, he is not merely being purified by the water of sprinkling. Rather, he is now allowed to gain an understanding for the cause of his sins.

Rebels should become humble

This insight allows us to understand why the Torah then records the incident regarding the Jewish People begging Moshe for water and HaShem instructing Moshe to speak to the rock to draw forth water. Moshe, however, strikes the rock and HaShem punishes Moshe and Aharon by not allowing them to enter into Eretz Yisroel. The commentators write at length to attempt to explain Moshe’s mistake. Perhaps we can suggest that HaShem used the vehicle of water to demonstrate to the Jewish People that if they were truly humble, they would realize that they are not deserving of anything, and all that they receive is from the Goodness of HaShem. Perhaps this is even alluded to in the rebuke that Moshe dispenses to the Jewish People, when he proclaimed the words (Bamidbar 20:10) shimu na hamorim, “listen now, O rebels.” The word hamorim, rebels, contains the words har, mountain, and mayim, water. This alludes to the idea that one who deems himself to be like a mountain, i.e. he has displayed a touch of arrogance, should lower himself like water.

Avraham’s humility is a merit for his descendants

This week we also read Parashas Balak. The Mishna (Avos 5:19) succinctly describe the contrast between the students sof Avraham and the students of Balaam. The Mishna states that the students of Balaam are arrogant whereas the students of Avraham are humble in spirit. Thus, the Gemara (Sota 17a) states that because Avraham declared (Bereishis 18:27) vianochi afar vaeifer, I am but dust and ash, his descendants merited the mitzvos of eifer parah, the ashes of the Parah Adumah, and afar Sota, the dust of the Sota. The commentators wonder why it is deemed to be a merit that the Jewish People received the mitzvah of Sota, which is when a woman is accused by her husband of being unfaithful. She then has to undergo a humiliating process that could end in her death. Why is this considered to be meritorious? One must wonder further why the mitzvah of Parah Adumah is considered meritorious, as the mitzvah is accomplished only when one contacts corpse tumah, which is not usually regarded as a sign of piety. Perhaps, however, the Gemara is teaching us that when one is prepared to cast aside his pride and is even willing, like Avraham, to pray for the wicked people of Sodom, he demonstrates that his sole concern in this world is the honor of HaShem. Similarly, when ones wife displays a lack of faithfulness, one must not overlook her faults for the sake of shalom bayis, domestic harmony. Rather, one must seek HaShem’s honor, even of it means that his wife will die as a result. Similarly, one who contracts corpse tumah should be cognizant of the fact that every person will one day die, and this thought will lead him to true humility. The idea of displaying some sense of humility was not existent in the mindset of Balaam, and he was subsequently humiliated by his own donkey and was ultimately killed by the sword of the ever people, that thought to curse.
The Shabbos connection
Shabbos is a time when everything in the world returns to its source. With the onset of Shabbos, one should repent from his sins and demonstrate to HaShem that despite the arrogant posture he may have maintained during the week, he is now prepared to perform only HaShem’s will. In the merit of our recognizing that we are here to stand up for HaShem’s honor, we should merit the Final Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Mr. Butcher
Rabbi Mordechai Kamenetzky writes: A pious and very talented Jewish scholar was placed on trial in a small Polish town outside of Lvov. The charges, brought by a local miscreant, were based on some trumped-up complaint. The young scholar was beloved to his townsfolk as he served in the capacity of the town's shochet (ritual slaughterer), chazzan (cantor), and cheder rebbe. Thus, many people in town were worried as he appeared before a notoriously anti-Semitic judge.
As he presented the charges, the judge mockingly referred to him as Mr. Butcher. In fact all through the preliminary portion of the kangaroo court, the judge kept referring to the beloved teacher and cantor as a butcher, meat vendor or slaughterer. Finally, the young scholar asked permission to speak. “Your honor,” he began, “before I begin my defense, I’d like to clarify one point. I serve in many capacities in this shtetl. The people at the synagogue know me as the cantor. The children at the school and all of their parents know me as the teacher. It is only the animals that know me as the butcher!” (reprinted with permission from www.Torah.org)
The cantor who lost his voice
The cantor of Berditchev had taken to brooding about his position.
In almost any other house of prayer - the distressed cantor thought - he would have understood his role during services. The beauty of his voice would inspire the whole congregation to lift their voices and hearts to God. The fervor of his singing would be the perfect complement to an ordinary rabbi's more subdued prayers.
But Rabbi Levi Yitzchak was no ordinary rabbi. He shouted, he cried, he sang out his heart's pleas to God. One moment, he would waive his hands madly. The next, he would sink quietly into himself - only to burst out again into a sing-song story. Then he would suddenly stride back and forth on the bimah, leaving no safe place for the cantor to even stand.
What could a cantor do? Sing quietly and steadily, in hopes of providing some contrast to Rabbi Levi Yitzchak's drama? Or sing ever more loudly and heart-renderingly, hoping not to be over-shadowed?
One day, just before services, the cantor of Berditchev approached Rabbi Levi Yitzchak. “Rabbi, I cannot sing today. My voice is hoarse from last week.”
“Hoarse?” Rabbi Levi Yitzchak looked closely at the man. “What have you been doing, to become hoarse?”
The cantor lowered his eyes piously. “I have been singing before the Ark. The Ark that holds the holy Torah!”
“I understand,” said Rabbi Levi Yitzchak.
“Thank you, Rabbi,” said the cantor. “I knew you would understand.”
“What I understand,” said Rabbi Levi Yitzchak, “is that singing before the Ark could make you hoarse. But singing before the living G-d - that could never make you hoarse!”
Shabbos: Ta’am HaChaim
Parashas Chukas-Balak 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
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